Altars of Earth, Stone, and Wood/2

Altars of Earth, Stone, and Wood

Exegetical Approaches

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Overview

Shemot 20 and 27 appear to be at odds regarding the materials from which the altar was constructed, and commentators disagree as to how to reconcile the two accounts. The Mekhilta attempts to synthesize them by suggesting that the altar was made of wood, but filled with earth. Many later exegetes, though, understand that the two texts speak of different altars. Ibn Ezra explains that Shemot 20 speaks of the one-time altars at Mt. Sinai and Mt. Eival, while R. D"Z Hoffmann posits that Shemot 20 refers to altars built for private use rather than for the entire nation. Finally, the Hoil Moshe suggests that the two chapters reflect a change in plans which occurred as a result of the sin of the Golden Calf.

Two Aspects of the Same Altar

This approach harmonizes the two sets of verses, suggesting that both refer to the altar of the Tabernacle, and the command in Shemot 20 is merely presenting additional aspects which are not mentioned in Shemot 27.

Sources: Mekhilta DeRabbi YishmaelYitro BaChodesh 11About Mekhilta DeRabbi Yishmael, Mekhilta DeRashbiShemot 20:20About Mekhilta DeRashbi, Bavli ZevachimZevachim 58aZevachim 61bZevachim 61b-62aAbout the Bavli, TargumimTargum Neofiti Shemot 20:20Targum Pseudo-Jonathan Shemot 27:8Targum Yerushalmi Shemot 20:20About Targum NeofitiAbout Targum Pseudo-JonathanAbout Targum Yerushalmi, R. Saadia GaonTafsir Shemot 20:20Tafsir Shemot 27:8Ibn Ezra Shemot Long Commentary 20:20About R. Saadia Gaon, RashiShemot 20:20Shemot 20:21Shemot 27:8Shemot 30:3About R. Shelomo Yitzchaki, RashbamShemot 27:8About R. Shemuel b. Meir, R. Yosef Bekhor ShorShemot 27:8About R. Yosef Bekhor Shor, RambamHilkhot Beit HaBechirah 1:13About R. Moshe Maimonides, ChizkuniShemot 27:8About R. Chizkiyah b. Manoach, R. Avraham b. HaRambamShemot 20:20About R. Avraham Maimonides, RambanShemot 20:20Shemot 20:21About R. Moshe Nachmanides, RalbagBeiur Divrei HaParashah Shemot 20:20-21Beiur Divrei HaParashah Shemot 27:8About R. Levi b. Gershon, SefornoShemot 27:8About R. Ovadyah Seforno, NetzivShemot 27:1Shemot 27:8About R. Naftali Z"Y Berlin

"מִזְבַּח אֲדָמָה" – The earthen altar is identical to the wooden altar in the Tabernacle, and it is called an "earthen altar" in Shemot 20 either because the wooden altar was connected to the earth, or because it was filled with earth. Thus, the verse in Shemot 20 is read as if it said: "a [wooden] altar [connected to or filled with] earth you shall make for me".¹ The Netziv attempts to support this position by noting that the definite article ("הַ") affixed to the word "מִּזְבֵּחַ" in Shemot 27 hints to the reader that this altar is already known from the earlier verse in Shemot 20.²

"מִזְבַּח אֲבָנִים" – R. Eliezer b. Yaakov in the Bavli associates this stone altar with the Tabernacle altars in Shiloh, Nov, and Givon,³ as well as the Temple altar,⁴ which were all built from or filled with stones.⁵ The Mekhilta, though, suggests that it refers to the stone altar built on Mt. Eival. Ralbag explains that a wooden altar filled with earth was appropriate for a nation in transit in the desert,⁶ and it was replaced by more permanent stone structures upon their entry and settling of the land of Israel.

"וְאִם מִזְבַּח אֲבָנִים" – R. Yishmael in the Mekhilta contends that this is one of three cases in which the word "וְאִם" should be construed as mandating an obligatory action,⁷ rather than merely providing an option.

"נְבוּב לֻחֹת" – These commentators explain this phrase to mean that the altar was made of wooden boards with a hollow inside (which was filled with earth).

Would the wood not burn? – According to RashiShemot 30:3About R. Shelomo Yitzchaki, the altar was hollow and filled with earth, and was thus less flammable.⁸

No steps for modesty The Mekhiltas reinterpret this prohibition to refer to taking large steps. The priests are not to use stairs so that they do not approach Hashem with a "haughty step" ("פסיעה גסה"). Rashi, though, maintains that there is some immodesty in walking up stairs, even though the priests are wearing pants.

Different Altars

The commands to build an earthen or stone altar in Shemot 20 refer to altars which were distinct from the wood altar of the Tabernacle in Shemot 27. Commentators divide regarding the identification of the altars in Shemot 20:

One-time National Altars

The commandments to build earthen and stone altars refer to the building of a special altar for each of two unique covenantal ceremonies, one of which took place at the foot of Mt Sinai, and the other on Mt. Eival.

Sources: Ibn EzraShemot Long Commentary 20:20Shemot Long Commentary 20:21Shemot Long Commentary 27:8Shemot Short Commentary 27:8Yesod Mora 2About R. Avraham ibn Ezra

"מִזְבַּח אֲדָמָה" – Ibn Ezra identifies the earthen altar with the altar Moshe built at Mt. Sinai in Shemot 24.⁹ This altar is referred to by this name because it was actually made from earth.¹⁰

"מִזְבַּח אֲבָנִים" – Ibn Ezra identifies this stone altar with the only altar which the Torah explicitly states was to be made of stone, the altar to be built on Mt. Eival described in Devarim 27.

The Altar in the Tabernacle – The altar in the Tabernacle was made of copper plated wood, rather than earth or stone, and is thus unconnected to the altars discussed in Shemot 20.

One time command – According to Ibn Ezra, the commands of Shemot 20 were one time commands to be fulfilled on a single occasion. They were not meant for all generations, but for Moshe (and Yehoshua) alone.

"נְבוּב לֻחֹת" – Ibn Ezra understands this phrase to mean that the Tabernacle's altar was hollow, and filled with earth. He emphasizes, though, that this is not sufficient reason to call such an altar an "earthen altar", and thus the altar of the Tabernacle cannot be the subject of the command in Shemot 20.

Would the wood not burn? – As the altar was filled with earth, there was no concern of it burning.

No steps for modesty – Since the altars in Shemot 20 were not part of the Tabernacle and the regular priestly rites, it was necessary to include a warning not to use steps, so as to prevent immodest exposure if their service was performed in robes (without pants).

"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – Ibn Ezra explains that this refers to all the places in which God chooses to have his glory reside, such as Shiloh and Nov. If one visits (and presumably sacrifices at) such places, then Hashem will visit and bless you in return. According to Ibn Ezra, though, it is not clear why this is mentioned in Shemot 20, as it is unrelated to the altars being discussed there.

"...וְאִם מִזְבַּח" – Ibn Ezra understands the word "וְאִם" to mean "and if" and explains that Hashem is telling Moshe that he presently needs to build an earthen altar, and if he merits to enter the Land of Israel, he will then build a stone one.¹¹

Location of the command – Ibn Ezra suggests that the command to build the earthen altar is juxtaposed with the commandment not to make other gods, as this altar was to be built for the Sinai covenant of Chapter 24, in which the nation accepted Hashem as their sole God. It is not clear, though, why Hashem also relayed the command to the build the stone altar here, given that the covenantal ceremony at Mt. Eival was to take place only much later.¹² In addition, when the full ceremony is commanded in Devarim, the instruction to build a stone altar is repeated, making the command in Shemot 20 seemingly redundant.

Chronology of Chapter 24 – Ibn Ezra must maintain that the events of Chapter 24 occur in their chronological place, and not, as others suggest, in Chapter 19 and before the giving of the commandments in Chapter 20.¹³

Private Altars

The verses which speak of earth and stone altars refer to private altars (במות) used by non-priests outside the Tabernacle and Temple for either sacrificial worship or slaughtering of meat.

Sources: Binyamin Nahawandi the Karaite (cited by Yefet), Yefet the KaraiteShemot 20:20-23 (Ms. London 2466 p. 119a-120b)Shemot 20:21-22 (Ms. Petersburg a 51 p. 131b-132a)Vayikra 17:1-9 (Ms. Paris 282 p. 97b-99a)Shemuel I 14 (Ms. Petersburg a 156 p. 85a-86b)About Yefet b. Ali, Yehuda Hadassi the KaraiteEshkol HaKofer 227About Yehuda Hadassi, R. D"Z HoffmannShemot 20:20About R. D"Z Hoffmann

"מִזְבַּח אֲדָמָה" – According to Yefet the Karaite and R. Hoffmann, the command regarding the earthen altar refers to the building of altars for private sacrificial worship outside the sanctuary.¹⁴ Both limit the locations of such altars to places sanctified by God through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי").‎¹⁵

"מִזְבַּח אֲבָנִים" – The commentators differ regarding the function of these altars and how they relate to the earthen ones of the previous verse:

• Bamot for private sacrificial worship – Yefet asserts that the altars for private sacrifice could be made from either earth or stone and that this verse, too, is a directive allowing such temporary altars.
• Slaughtering בשר תאווה – Two other Karaites, Nahawandi and Hadassi, maintain that this verse is referring to building stone altars for the slaughtering of non-sacrificial meat. They point to Shemuel I 14:32-35 as evidence, where Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.¹⁶
• Permanent altars – R. D"Z Hoffman suggests that this command refers to the permanent and centralized altars of Mt. Eival, Shiloh and the Beit HaMikdash. According to R. Hoffmann, the earthen altars were allowed during periods of insecurity and unrest but during eras of peace, only one centralized, altar was to be used. As this was meant to be a permanent structure, it was made of stone.¹⁷

When and why were private altars allowed? – According to Yefet, sacrificing Olot or shelamim outside the Tabernacle was only allowed during periods in which the Aron was separated from the Tabernacle. This is perhaps related to the idea that in such periods there is less holiness in the sanctuary. R. D"Z Hoffmann asserts, in contrast, that temporary altars were allowed during periods when lack of peace and security made it difficult for a person to to get to one centralized location.¹⁸ To highlight the temporary aspect of these altars, earth was chosen as the building material since it represents a lack of permanence.

The Altar in the Tabernacle – The command to build the altar of the Tabernacle is unconnected to the commands in Shemot 20.¹⁹

"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – According to Yefet and R. Hoffmann, this phrase limits the places in which a private individual can build a temporary altar for sacrificial worship to sites in which God's name is somehow revealed.²⁰

"וְאִם מִזְבַּח אֲבָנִים" – According to Yefet, the verse is providing two equally valid options for the material from which one might build private altars. One might build from earth, or if one wants, from stone.²¹ R. Hoffmann, in contrast, understands the word "אם" to mean "when."²²

"נְבוּב לֻחֹת" – R. Hoffmann follows the Midrash in explaining that the altar of the Tabernacle was hollow and filled with earth. It is not clear how the Karaite commentators explain the phrase.

Would the wood not burn? – According to R. Hoffmann, the altar was filled with earth, so there was no concern of burning.

No steps for modesty – According to this approach, the verse is aimed at individual Israelites who would not necessarily be wearing pants.²³

Change in Plans

The commands in Shemot 20 and 27 refer to different time periods. Before the sin of the Golden Calf, when there were private altars, they were made out of earth or stone. After the sin of the Golden Calf, when the altar was situated only in the Mishkan, it was made out of wood and copper.

Sources: Hoil MosheShemot 20:20About R. Moshe Yitzchak Ashkenazi

"מִזְבַּח אֲדָמָה" and "מִזְבַּח אֲבָנִים" – According to the Hoil Moshe, until the Sin of the Golden Calf, anyone was allowed to build an altar wherever they wanted. The verses in Shemot 20 give the requirements for these altars: they must be made of either earth or uncut stones, and cannot have steps.

The Altar in the Tabernacle – Once the Israelites sinned with the Golden Calf, Hashem prohibited personal worship, and required all sacrifices to be made in one centralized location, on the altar in the Tabernacle. The requirements for an altar from Shemot 20 do not apply to this altar.

"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – The Hoil Moshe suggests that this verse should be read as if written "בְּכָל הַמָּקוֹם אֲשֶׁר תַּזְכִּיר אֶת שְׁמִי". Before the sin, one was allowed to build an earthen or stone altar in any place that one desired to call out in the name of Hashem.

"וְאִם מִזְבַּח אֲבָנִים" – This approach views the earthen and stone altars as two equal options given to the private sacrificer. He might build an earthen one, or if he wants, he might build a stone one.²⁴ The word "וְאִם" is understood simply to mean "and if".

No steps for modesty – Since the command in Shemot 20 applies to all private individuals (and not just the priests dressed in pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes or the like.

"נְבוּב לֻחֹת" – The Hoil Moshe does not explain this term.

Would the wood not burn? – The Hoil Moshe might suggest that there was no fear that the wood of the tabernacle's altar would burn since it was coated with brass. Further, he suggests that there was a circuitous roof of brass around the wooden altar (his understanding of "כַּרְכֹּב הַמִּזְבֵּחַ") which might have further separated the fire from the wood.

The Altars at Mt. Sinai and Mt. Eival – These two altars are unconnected to the commands of either Shemot 20 or Shemot 27.

Changes in plans – This position assumes that sacrificial worship in the Tabernacle was not God's original plan. Originally, Hashem did not want to limit sacrifices to any individual group or place, as His glory is found all over and is accessible to all. After the nation's sin, though, Hashem realized that the nation was not worthy of such worship and needed limits and guards. The Hoil Moshe does not explain why the sin required that different materials be used when building the centralized altar in the Tabernacle. One might propose that once there was to be just one altar, Hashem desired it be built with more precious materials.²⁵

Location of command – The command of Shemot 20 is found in its chronological place.

Chronology and the Tabernacle – This position assumes that the chapters discussing the command to build the Tabernacle are out of order, and were really only first given after the sin of the Golden Calf.

¹ Ibn Ezra notes the difficulty in this reading – see below.

² It is unclear, though, why this particular aspect of the altar would be mentioned already in Parashat Yitro, separate from the main commandment. See R. Avraham Maimonides and Ramban who attempt to address this question.

³ His position is thus parallel to the earlier understanding of "מִזְבַּח אֲדָמָה".

⁴ See also Rambam and Ramban.

⁵ There is no Biblical evidence regarding the materials used in the construction of these altars. The Talmud Bavli derives this from the triple repetition of the word "stones" in Shemot 20 and Devarim 27.

⁶ Cf. R"Y Bekhor Shor who emphasizes the need for a lightweight model which would be easier to transport. See also Chizkuni who thus accounts for the holes in the altar ("מִכְבָּר מַעֲשֵׂה רֶשֶׁת") through which the dirt would pour out when the people would travel.

⁷ According to him, the verse refers to the altar at Mt. Eival which was obligatory.

⁸ Cf. TanchumaTerumah 11About the Tanchuma and Raavyah.

⁹ He points out how in both places the verses mention the sacrificing of burnt and peace offerings.

¹⁰ Ibn Ezra asserts that all Biblical altars are referred to by the material from which they were constructed, and not based on with what their interior was filled. He thus suggests that the verse in Shemot 20 can merely serve as an אסמכתא (textual hook) to teach that the Tabernacle's altar needed to be filled with earth, but is not actually referring to that altar. See above for his objection to the Rabbinic interpretation.

¹¹ Since Ibn Ezra views the two altars not as two potential options, but rather as two separate obligations, he is forced into this somewhat more difficult read of the verse.

¹² Ibn Ezra could potentially argue that the initial plan (were it not for the sin of the Golden Calf) was for the nation to enter the land of Israel immediately after Moshe received the Tablets of the Law.

¹³ He claims that the words, "We will do and we will hear" of Chapter 24 are not identical to the nation's response in Chapter 19 of "We will do". The latter simply implied that the nation was ready to listen to Hashem, whereas their statement in Chapter 24 implied a willingness to actually perform the various commandments given after the Decalogue and in Parashat Mishpatim. Ibn Ezra (as opposed to those who hold that Chapter 24 is earlier) is, thus, able to maintain that the command to build the earthen altar preceded the covenant of Chapter 24.

¹⁴ Yefet stresses that this refers only to non-obligatory and non-permanent sacrifices, and assumes that this is only allowed during periods in which the Aron is separate from the rest of the Tabernacle. R. Hoffmann similarly asserts that such altars can only be built at certain times, when there is a lack of peace or security in Israel. See below for elaboration.

¹⁵ According to Yefet this includes any site in which there was a direct command to sacrifice, (like the directive to build a an altar on Mt. Eival, mentioned in Devarim 27:5-6 and Yehoshua 8:30-35, or the altar built by Gideon, in Shofetim 6:26-27), a site in which the Shekhinah or an angel appears, or a site where the Aron or another vessel from the Tabernacle or Temple is found.

¹⁶ According to Yefet, Shaul was not slaughtering meat to eat but rather sacrificing Shelamim or Olot, and for that reason needed an altar. Cf. R. Yosef KaraShemuel I 14:32-34About R. Yosef Kara there, though, who also proves from the story that an altar is necessary when slaughtering בשר תאווה, but, unlike the Karaites, limits this obligation to eras in which private bamot were permissible. According to him, the leniency of slaughtering one's own meat without an altar is only applicable when such altars are "at a distance", such as when there is only one centralized altar, but in a period when everyone could build their own altar for sacrifices, they needed to sprinkle the blood of their non sacrificial meat there as well.

¹⁷ Thus upon arrival in Israel, with the hope that rest was imminent, a stone altar was built on Mt. Eival. Similarly, in Shiloh, the altar was built in stone and finally, in Shelomo's time, too, the brass altar was filled, not with earth, like the Tabernacle, but with stone. According to R. Hoffmann, then, the command regarding earthen altars in 20:20 relates to the era of היתר במות while the command regarding stone altars (verse 21) relates to the period in which bamot were prohibited.

¹⁸ According to R. Hoffmann's logic one might assume that bamot should have been allowed in the desert as well since it was a period of wandering and unrest. R. Hoffmann asserts that for this very reason the altar of the Tabernacle was filled with earth. Moreover, he suggests that the prohibition in Vayikra against such bamot was only a reaction to the sin of the Golden Calf and the fear lest the nation come to believe in many gods due to the plurality of worship sites. Hoffmann raises the possibility that even during this era, private earthen altars were only prohibited when camping, but were permitted during travel. He asserts, too, that over the years of wandering in the desert eventually the entire prohibition was nullified. Hashem only renewed it in Sefer Devarim with regards to the era of the inheritance and the building of a centralized place of worship.

¹⁹ R. D"Z Hoffmann disassociates the commands but does assert that the altar of the tabernacle was filled with earth for the same reason that temporary altars were made of earth.

²⁰ See above note for what this includes.

²¹ He asserts that both are valid unless there a command specifies which to use.

²² Since he understands that the verses refer to two separate obligations and relate to two different eras (rather than being one command which can be fulfilled in two ways), it is difficult to explain it as "if".

²³ See Eshkol HaKofer who brings this point as evidence that the verse must not be referring to the Tabernacle of the sanctuary but rather to altars for slaughtering meat. R. D"Z Hoffmann notes that that this directive relates not just to those using the stone altar (which in his opinion refers to Shiloh or the Temple in which just priests sacrificed) but also the earthen ones. He also suggests, like Rashi there, that even if it refers to the altars upon which sacrifices were brought by priests, there is a modicum of immodesty when taking large steps (פסיעה גסה) up stairs even if wearing pants.

²⁴ The verses then elaborates on the extra requirements for one who takes the stone option.

²⁵ For private individuals building numerous altars, this would not be practical.